大方廣佛華嚴經隨疏演義鈔 70.50

70.50

疏「四盡集果」者，此下第二對三句。前二句對果論業，後句約業差別。前中，此句明業得果不失壞也。而言「得持至果」者，即《俱舍》得得連持義。論偈云「得謂獲成就，非得此相違。得非得唯自，於相續二滅。」然此得得，以持此業，如券持債，故古經論名不失法。《中論》云「不失法如券，業如負財物。」然大乘雖立有得，不許有實，而云熏習成種，前句已引。

Regarding the commentary's "Fourth, fully accumulating fruit": the following is the second set of three lines. The first two lines discuss karma in relation to fruit, and the last line concerns the differentiation of karma. Within the former, this line clarifies that karma obtains fruit without being lost or destroyed. As for saying "possession sustains until the fruit," this is the meaning in the Kośa of the possession of possession maintaining continuity. The treatise verse states: "Possession means attainment and accomplishment; non-possession is the contrary of this. Possession and non-possession apply only to one's own continuum and to the two cessations." Now, this possession of possession sustains this karma just as a bond holds a debt; hence ancient sūtras and treatises call it the unperishing dharma. The Madhyamakaśāstra states: "The unperishing dharma is like a bond; karma is like borrowing property." However, although the Mahāyāna posits possession, it does not accept it as substantially real, but says that perfuming forms seeds, as cited in the previous line.